which really exist cannot divide it from GOD but no other thing that might bee should be able to estrange it If God should create more excellent creatures then any are how excelling soever they should never alienate the affection of a pure heart from the Lord himselfe That of DE Kâ—MRIS agrees with the experience of a Spirituall man De imitatione Christi l. 2. c. 6. Refusall to bee â—â—â—forted by any creature is a signe of great Puritie and inner repose The pure hâ—â—rt denyes coniunction with any creature and 〈◊〉 〈◊〉 above 〈…〉 after the 〈…〉 of God himselfe 〈…〉 of his 〈…〉 aside Riches CHAP. 3. Honour Pleasure Earth and Heaven Angels Archangels Cherubin Seraphin stand you also aside It is immediate union with God himselfe and the sweet confirmations of his love made by himselfe in his owne person that I seeke and which alone can content mee CHAP. III. Of the Excellency of Puritie WOrthily RADULPHUS FLAVIACENSIS on Lev. 21.28 Whatsoever living thing is consecrated to God it must dye They that are CHRISTS crucifie the flesh and the affections thereof let men therefore praise their Fastings their Watchings their relieving the Poore their visiting the Sicke sancta sunt ista omnia these things are all holy but if any purifying his conscience before God mortifie the vices thereof hoc sanctum sanctorum est this is the holy of holies whose praise is not of men but of God Naturally looke how much more excellent any creature is so much more simple and pure and the most perfect condition of the creature is to retaine its simplicitie and be purged from all things adventicall and meaner then it selfe By Puritie the Soule returnes in Gods helpe to its originall integrity and this none can be ignorant of that any 〈◊〉 in polluted by mixture of that which is baser then it selfe as gold by that of silver wine by that of water whence PLATO a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defines purity a separation of the worse from the better Now for that all things in the world are inferiour to the soule the mingling it selfe in them defiles it and as it separates from them it growes purer and more accommodate for God In like sort things are improved by ingredience of that which is better then themselves as other mettals by that of gold Iudge then what the prerogative of Purity is whereby the soule inheres in God and comes to bee one with him that is infinitely good It is an elegant observation of St. VINCENTIUS b Domin 15 ser 15. that a Pope or Emperour receives more honour from being Gods servant then a commander of men because every creature that is middle between inferiour and superiour takes greater dignity from subjection to the superiour then by dominion ever the inferiour as water takes pollution from the earth purification from the ayre If there were any grace diviner then Puritie GOD that iâ— the Ocean of all perfections would not from it bee called light and call his 〈◊〉 Children lights as keeping their Puritie in coâ—â—â—â—t geâ—erations as the Sunne beames doe theirs when they shine on most impure places thâ—â— holy Ephâ—â—â— c De perfections Mâ—naâ—â—i p. 474. gives the reason Blessed 〈◊〉 the pâ—â—e in heâ—â—â— because like the Sunne they shine even in darknesse Albeit our God and Saviour hath not in vaine the name admirable and all things that are his are wonderfull Neverthelesse nothing so taâ—es Saints as his holinesse and beares them into eternall admiration Psal 57.4.10 Holy DAVID in God praises his word magnifies more the goodnesse and holinesse of God in his word then his hignesse and greatnesse in the world and therefore gives the booke of Scripture the prelation to the booke of Nature The holy Angels that are of all creatures the nearest to God and see him in his light cry holy holy holy Lord God of Hosts Psa 6 3. Rev 4.8 Thrice holy Father Sonne and blessed Spirit as admiring God for his holinesse and rejoycing therein to be like unto him The Seraphims that have high degree among Angels burne most in the love of God and sing most in the praise of his holinesse crying to utter vehement affection in them and joyful adoration of the holines so repeated by them the holy Angels and perfected spirits might cry all and onely wise omniscient and innumerable other Epithors of divine exaltation but without ceasing they reiterate the memoriall of holinesse as most pleasing to God of all his titles and for the honour whereof he principally ordained the greatest of all his works Gods incarnation and mans redemption Whence we may be astonished considering the dulnesse of lapsed man that having possibility and commandement to be holy as God is holy nills that but would faine be like God in greatnesse not in goodnesse forgetting that the divell and man sell for that the 〈◊〉 and the other as St. GREGORY d In Iob. l. 29. c. 6. Esse Deo similis non per justitiam sed per potentiam concupivit notes CHAP. 6. was affectate to bee like God not in purity but in power men are desirous to follow CHRIST on the water but not on dry ground ambitious to be like him in miraculous actions not studious to take after him in the morall But whatever carnals may fancie who so as have any sense of holinesse desire likenesse therein to God above all other things that are excellent and wherein they might possibly resemble God For Bâ—loved ponder all the degrees wherein it is possible for men to bee like God are they like him in being So are stones Are they like him in motion So are starres Are they like him in life So are trees Are they like him in sense So are beasts Are they like him in reason So are Divels There remaines onely being like him in Grace and so are none but Saints and Angels Why then resolve we not that the best that can bee in the Creature is to be pure as GOD is pure To bee pure God is impossible for the creature sicut Deus to be pure as God is the next altitude thereunto hence that word Psal 80.6 I have said you are Gods is by the Fathers applyed to the adopted and sanctified as advanced to the highest representation of God The Arâ—â—pagite among others passeth this sentence e D. Dionysus de Ecclesiastica hierarchiâ— c. 1. There is no other way to salvation but for him that would come to salvation to become a God And what would he be 〈…〉 not be a God 〈◊〉 would he wish to 〈…〉 regards not to be like God CHAP. 3. We say of those that are eminently gracious that they have much of God in them and the holy man is stiled the man of God Vertues what are they f Lib. 4. cap. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee void of anxiety duplicity impuritiâ— to speake with St. Damascene other then Characters of the divine nature Is
contrary or divert any office of righteousnesse and that sets the price upon passion 2 They are persecuted for righteousnesse that suffer for just and sober demeanure of themselves and because they will not omit duely to officiate the places wherein God sets them Opus imperfect be it by great men for faithfull and discreet applying Gods word against their extravagancies or by the multitude for not joyning with them in nationall or common sinnes thus the Prophets suffered and were Martyrs St. Anselme discourseth how b Vitam S. Anselm l. 1. c. 38. Palam est enim quod qui ne levâ— contra Deum peccatum committat mori non dubitat multò maximè mori non dubitaret priùs quà m aliquo gravi peccato Deum exacerberet St. Iohn Baptist is honoured by the Church as a chiefe Martyr who was slaine not because he would not deny Christ but because hee would not conceale the truth and forbeare to speake against incestuous marriages and he proves that St. Elphege might justly be reckoned a Martyr had he been put to death only because he would not redeeme his life from the Danes with such a summe of money as hee could not levie without exaction and oppressing his Tenants For it is evident that he who stickes not to dye that hee may not commit a light sinne against God would a great deale much the more not sticke to dye sooner then hee would provoke GOD with any grievous sinne This matter is most considerable in the Churches greatest prosperity when they that cannot take up other armes be whetting their tongues against them that follow after Righteousnesse c In Ps 93. Magnus in quiâ—et Apostolu◠〈◊〉 câ—ilum volâ—â—â— qâ—omodo Elias 〈…〉 B. AUSTIN doth oft largely insist in the dangerous tentation that is by the generality of lâ—â—se Christians insulting over a few strict quasi de ipsa iustitia and hee is confident that not onely in times of Persecution but every day bee there made Martyrs d De temp serm 232 Sed quotidiè martyres siunt Dominâ—s ad martyâ—ti gloriam reputabit all that suffer any evill because they will not yeeld to drunkennesse c. the Lord will repute it in an aestimate of Martyrdome And hee treates thus with his auditorie e In Ps 30. Concione â— Incipe quicunque me auâ—is vivere quo modo Christianus vide si non tibi objictatur a Christianis sed nomine non vita non moribus Noli erubescere spe tua quomodo vivit in corde tuo sic habitet in ore tuo quia non sine causa signum suum Christus in fronte nebis sigi voluit tanquam in sede pudoris â—e Christi opprobrio Christianus erubescat begin whosoever thou beest that hearest me to live as a Christian and see if thou beest not upbraided for it even by Christians but in name not in life not in manners be not thou ashamed of thy hope as hee liveth in thy heart so let him habit in thy mouth for not without cause CHRIST would his signe should bee fixed in our forehead as in the seate of shamefastnesse that a Christian may not bee ashamed of the reproch of CHRIST Truly because as the profession of Christianity is hated by the Pagan so the vertue and power thereof by the prophane therefore wee are at our Baptisme signed with the signe of the crosse for signification that we must not be ashamed of Christian deeds for the opprobrious words of them that are Christians onely in words but shame and sorrow bee upon them who as St. BERNARD sayes f De conversione ad Clerices c. 31. Vsque adeò persecutionem non sustinent propter justitiam vt persecutionem malint quam justitiae pertinere are so farre from suffering persecution for righteousnesse that they had leifer be punished then retaine unto righteousnesse as divers suffer for drunkennesse uncleannesse theeverie perjury heresie schisme and disobedience 3 The Kingdome of Heaven is assigned unto sufferers as theirs by right and title of passion by which rod the Lord gives deliverie and seisin thereof And it is sayd theirs is the Kingdome not theirs shall bee the reward running in the present because God heere crownes the difficulty of that service with no small tasts of heavenly joy STEPHEN upon earth sees heaven open Quid est quod Stephano exit obviam beatitudo quasi extra coeli januas procurrit Dronel in Zodiaco Christiano signo 9. and the Sonne of man standing at the right hand of God Act. 7. Beatitude as it were running forth of heaven gates to meet him for a declaration of those say's and preambles of beatificall vision and glory which sufferers injoy upon earth Rom. 8.18 Remigius ibid. The passions of this time are not worthy to bee compared to future glorie if one could have indured sufferings from Adams first sigh to the last mans last breath all those passions should have no full equality nor just condignity to the value of GODS Kingdome the worth of eternall life transcends the dignitie of good workes even as they issue from Grace but for CHRISTS merits it is especially proposed to them that have the charity to suffer for it because if any thing might bee compared to future glory passions would For that of LACTANTIUS holds the g Lib. 3. c. 11. Vis et natura virtutis in malorum perferentia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Clem. in Ep. ad Corinth p. 8. quintessence of vertue lyes in the indurance of miserie therefore godly sufferingâ— as the best deserts of the creature are in highest reference and respect to Gods Kingdome Excellently our worthy Countryman GILBERT h Supra Cant. ser 30. Passiones hujuâ— temporis cooperantur quidem etsi non compaparantur ad futurâ—â—â— gloriae coronam the passions of this life though they may not to be conferred yet they doe conferre to the future crowne of glory the thought whereof makes the Righteous looke up in their deepest pressures ALTISIODORENSIS hath a prettie straine L. Tract 7. c. 5. quest 4. Quoniam Petrus passus est propriè pro se crucifixus est vultu verso in coelum ac si diceret ego patior pro regno coeli ut illud habeam Christus verò passus est pro nobis non pro se unde crufixus est vultu verso in terraÌ„ ac si diceret propeccatoribus patior CHRIST suffered for us and our salvation not his owne and therefore was crucified with his face looking downe to the earth as if hee should say I suffer for sinners PETER because hee suffered properly for himselfe was crucified with his face looking up to Heaven as if he should say I suffer for the Kingdome of Heaven CHAP. II. Of Suffering for CHRISTS sake WEE have toucht upon the positive degree of Blisse in the suffering for Righteousnesse sake now let us handle the superlative in suffering for CHRISTS sake in
no one without a beape of graces and mercies in it therefore esteeme variety of sufferings a subject deserving not some measure but the whole affect and faculty of joy St. BASIL rehearsing that Hebr. 11.36 37 38 they were scourged bound imprison'd ston'd sawne a sunder tempted slaine addes a these are the braveries of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Primitive Christians were affected Act. 16.25 Magis damnati quèm absoluti gauâ—â—us Tertul ad Scapulam blessed is he that is held worthy of sufferings for CHRIST more blessed he that abounds in such sufferings Martyrs joyed in a sentence of condemnation as offendours in 2 sentence of absolution 2. Cor. 15.31 The Apostles joy in dayly subjection to death and other passions and continuall expectance and preparation for them was so great cleere and undoubted that he sweares by it by our reioycing in Christ Iesus I die dayly The holy Abbot IOHANNICIUS b Non solum laâ—â—batur probris pro Christo affectâ—â— sed etiam â—â—plebat majora pâ—ti reâ—â—â— scient quia per â—a majora cause queretur Evitâ— ejâ—â— c. 49. Nov. 4. not onely rejoyced being reproched and persecuted for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also wished that he might suffer more well knowing that thereby he should reape more fruit 2. Cor. 12.10 I take pleasure in infirmities in reproch in necessities in persecutions in distresses for CHRISTS sake Which PAUL did as purely loving himselfe in God and therefore most pleased with what profited most to his purgation proficiencie perfection And this may wee take for a proofe of our spiritualitie if tribulation bee savourie to us and we finde upon earth a paradise iâ— passion 2. Cor. 1.5 As the sufferings of Christ abound in us so our consolation abounds by Christ Aegidius Minorita askes c In Vita ejus c. 40. Quid causae est quodâ— aegrè forimus afflictiones Non concupiscimus medullitus spiritales consolatto â—es what 〈◊〉 the cause that we take afflictions heavily and answeres we doe not heartily covet spirituall consolations It is meere carnalitie to aspire after an exception from the crosse and to be alwayes treading upon roses to wish this beatitude to any rather then our selves and ours Faith moves in its own orbe when it renders exceeding glad notwithstanding the heavines through manifold temptations 1. Pet. 1 6. Thus St. VALERIAN d Hom. 16. Perfectae fidei est lucrativis locum dare suppliciis it is the exercise of perfect faith to give way to gainfull penalties At any rate to take up where wee are strangers those disgraces which in our Country will passe for the highest dignities That ARNOBIUS IUNIOR repeating these words who â—â—â—â—n say all manner of evill of you falsely for my sake rejoyce and be exceeding glad for great is your reward in heaven might for cause presse them in this sort e Si recti estis fide nolite quaerare laudes hominum in terris quia habehitis Angelorum in coelis In Ps if yee be right in Faith seeke not the praises of men upon earth when ye shall have the applause of Angels in heaven And this hath brought us to the cause why we should bee joyfully glad in the happinesse of suffering for great is your reward in heaven they purchase a great degree in glory CHAP. IV. CHAP. 4. Of the speciall glory comming to Sufferers BEsides the reward of heaven which is equall in all the saved there is a reward in heaven diversified according to our actions and passions for CHRIST This makes the Apostles straine so hyperbolicall as it is in the originall 2. Cor. 4.17 and the reward for persecution is the greatest which therefore for its latitude is not specified but stiled simply great as above all the degrees of comparison and exceeding all the hyperboles of our speech 2. Tim. 2.11 12. If wee suffer wee shall reigne CHRISTS pâ—â—â— may lose their lives not their rewards Hee that tooke off â—aulâ— head could not take away his crowne a In his Preface ad asueâ— fâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow Christ and conquer as St. BASIL admonishes for thou followest 4 victorious King who will have thee partaker of his victorie and if tha◠〈◊〉 killed thou shalt more then conqueâ—â— Wee hold our selves more bound to them that suffer for us then to them that any other wayes minister to us CHRISTS specially acknowledges them in heaven that were confessors on earth Matth. 10.32 The Martyrs field brings for the 〈…〉 fold the glorified bodies 〈◊〉 most glorious in their skars every Saint hath his 〈◊〉 the sufferer aureolam an additionall flourish of triumph b Qui volâ—nt detrahit famae mea nolens addit mercedi meae S. Aug. cont lit Petilian l. 3. c. 7. 12. De bono viduitatis c. 22. He that with his will detracts from thy reputation shall against his will adde to thy retribution In all the universe there is not a worthier sight then a Martyr suffering 1. Cor. 4.9 Wee are made a spectacle to the world to Angels and to men The Lord lookes downe from heaven and sees no sight so meriting his aspect as Minutius Faelix sayth c In Octavio p. 10. Quam pulchrum spectaculum Deo cum Christianus cum dolore congreditur How goodly a spectacle for God is a Christian encountring with paine Therefore CHRIST that fits at the right hand of God as judge of quick and dead at the passion of Stephen stands to behold the good fight of faith stands as Advocate for his d S. Ambr. de fide l. 2. 7. Christus sedot ad dextram Dei quasi judex vivorum mortuorum stat quasi advocatus suorum sâ—abat ergo quasi sacerdos quâ—ndo patri hostiam boni martyris offerebat stubat quasi loâ—â— iuâ—â—atori braviam tanti prasul certaminis redditurâ—â— stands as Priest offering to the Father the sacrifice of a prime Martyr stands as supervisor and ready to render the prize to the valiant Champion Our Lord remembring the persecuted of rewards allowes the time of persecution for a season to meditate recompences and retaliation Heb. 11.24.25 MOSES chose afflictions with the people of God rather then the pleasures of sinne and esteemed the reproch of CHRIST greater riches thâ—â— the treasures of Aegypt because he had respect to the recompence of reward So in dammages indignities Christians may support themselves with contemplation of future advantages and honours and in place have an eye at glory and prelation therein to be thereby the more incouraged in the Lord and the better to subdue the unwillingnesse of the flesh to conflicts and hard services in Christ Iam. 5.11 Behold we count them blessed that have suffered invites vs to reflect our judgments on our consciences and seeing wee count and call the Martyrs and Confessours blessed whensoever we mention them and thinke their noble armie the supreme of all orders in the Church militant and
that in all the beatitudes the blisse is not onely injoyed in Heaven but tasted also upon Eearth yet the poore and the persecuted as most going out of their selves and having least of the Earth have most of Heaven and peculiar fruitions of God and blessednesse and that is the reason that whereas in the rest the promise and reward runs in the future they shâ—ll be comforted they shall bee satisfied c. As St. BERNARD hath observed To Poverty it is not so much promised as exhibited therefore n Aliis virtutibus promissio futuro tempore indicatur pâ—upertati non tam promittitur quà m datur unde praesenti tempore enunciarum est quoniam ipsorum est regnum coelorum ser 4. de adventu it goes in the present for theirs is the Kingdome of Heaven for bâ—cause in poverty and persecution there is great hardnesse in the duty they are prevented with a fore-running presence of reward By the discussion of the words we finde that notwithstanding the stately flourishes and faire shewes that some sinnes make the creature that is poore of it selfe is undone by sinne and indeed what is sinne but meere privation and want That in truth the spirit is not poore that expects to be happy in any thing besides God and his Kingdome Whence Luk. 15.14.16 all the while the Prodigall desired to fill his belly with huskes hee was bâ—t beginning to bee in want He that is throughly pooâ—e knowes that nothing but CHRIST can satisfie for sinne or satisfie a soule the windy and empty creature nourâ—sheth not the hungry soule but the hunger of the soule That this blessed pâ—verty is not so much any speciall vertue as a sweet diâ—pose of the soule turning it from the empty creature and converting it to God that it may bee filled and so it â—unnes through all the life and all the graces of a true Christiâ—n and causes denying of himselfe and seeking God in them in Faith it humbles us to beleeve without evidence or demonstration in Chariâ—y to respect Gods glory and our neighbours â—ood c. Humility is with the most excelling Divine what pronunciation is with the famous Orator that is the grace of the whole Oration this of the whole conversation it is not to be restrained to the first entrance but extended to all progresse in religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c S. Basil in Asâ—ct in sin the soule cannot thrive in Grace except it grow withall in Humility For in the Kingdome of Grace greatnesse is measured by degrees in humility He that will bee great among you let him bee your Servant A Religious person asked the holy man o Evita ejus â— 36. BERNARDINâ— how he might bring a Spirituall life to good issue alwayes increasing vertue who for answer required that he should prostrate himselfe flat before him on the ground signifying humilitie to be the foundation of proficiency and perfection in Christianity In summe the grace here blessed in poverty is perfect humility the blessing of that grace that it states in the Kingdome of heaven a sacred frame of spirit divinely ruling in due subjection to God according to Lawes Celestiall CHAP. II. Of the carriage of the Poore in matters Spirituall THe Poore remembring the creatures make that the best was of nothing and hath more of darkenesse and of nothing then of light and of something for it is infinite that it hath not that which it hath is finite and the light thereof is not without a shadow as mutable of it selfe if not sustain'd this the poore remembring abhorres the thought of being independant and a rule to himselfe to doe his own will Ioh. 6.38 and not seeke the good of others as the Devill would have bin in his pride a law to himselfe and in no kind subject to others Gâ—rson com 4. Serm â— de Angelis whereas every reasonable Creature put in superiotie is tyed to serve unto the profit of inferiours that proud Spirit by ambition to exempt himselfe out of Gods government fell out of his protection and ruined himselfe The Angels that stood were thus farre poore as not to presume on themselves but Gods free grace and concourse they using the abilities wherewith God had graced their nature Now a lapsed creature is not poore so onely but further in absolute inabilitie to doe any thing of himselfe pleasing to God so all the power which wee have to cooperate with God and worke our salvation is from the sufficiency of that grace which for CHRIST'S sake is offered unto all to whom the Gospell is vouchsafed The good in order to salvation is not educed out of our nature but infused of Gods grace Rom. 7.18 a Râ—â— 7.18 In my 〈◊〉 divels nothing 〈◊〉 good Signiâ—â—â—rs â—uoniam non à â—obâ—â— sed à Deo e bonam â—alatis nostrae S Irâ—nâ—â—s l. 3 c 23. Wee are so directly poore as not to have the least Spirituall and good thought of our owne 2. Cor. 3.5 Therefore the propriety of this vertue is in the acknowledgement of Gods grace that there b S Prâ—per â—e vocationâ— ge 〈◊〉 Lib 1. â—â— Epiâ—t ad Demetriadem is no act nor moment wherein it would not be ill with vs if the Holy Ghost should leave us to our selves Wee are to confesse 1 That the grace which pleaseth God in rigour of justice is not in us but in CHRIST CHAP. 2. ours onely as we are made one with him Phil. 3.9 2 That our workes are not acceptable and rewardable for themselves and as proceeding of naturall forces but because of Gods covenant and the promises whith for CHRISTS merits be made to them and as they flow from and be actuated by CHRISTS grace 3. That it is not we that worke but CHRIST and his grace in us and by us we being but inferiour agents or rather instruments under him but voluntary obedient instruments 1. Cor. 15.10 Hereupon as it is in the relation of the slaughter of the Fathers in Sina He that excels in vertue ascribing all c De interemptione patrum Sinae cap. 15. 19. Iun 14. in Meraphrast not to his owne labours but Gods vertue may beare himselfe humbly as who perswades himselfe that he is not of himselfe the worker of good and honest things but the Instrument of grace which worketh in him 4. That the good workes whereby we please God and grow in his favour have their efficacie from the grace of the Gospell Adrian de Sacramento Eucharistiae fol. 20. and our Lord CHRIST as receiving tincture from him and being preferred in his dignity and desert by Evangelicall contract applyable to them The Humble thus confessing all good received and that of grace which prevents and assists and followes and crownes our indeavours glory not in their gifts but the giver and his grace 1. Cor. 4.8 assume nothing to themselves as infinitely wanting to divine concourse and helpes confide not in their owne deeds many
comes gravâ—ly and slowly forth And truly so much the more perswasive by how much it is beleeved of those that heare it to be uttered with an unwilling minde and rather with the affection of a Condoler then any fetch of malice I am grievously sorry saith hee for that I love him very well and never could reforme him in this thing Another tells you I knew so much of him before but it should never have gâ—â—e further forme but seeing the matter is come out by another I cannot deny it I speake it with griefe indeed it is even so and then addes grâ—nde damnum it is great pitie for truly otherwayes hee excels in many things but in this particular to confesse the very truth he can no way be excused These motes removed out of the Mourners eye it is the mirrour of Christian heart therefore I may not in conscience omit to reprove those that traduce the spirits mourning and impute it to melancholy and deâ—â—emper Whereas it cannot consist with charity and true Religion to bite in sorrow when God is openly 〈…〉 The sonnes of 〈…〉 with the children of God first by their 〈…〉 teares from their eyes then to upbraid them with their sorrowes who 〈…〉 can looke cheerfully when 〈…〉 places and companies there is much blaspheming of holy 〈◊〉 the and â—orders much patronizing of irreverence and singularity much arguing for sacriledge and usury much swearing cursing drunkennesse and other exersses Let the followeâ—â— of mirth desist from theâ—â— and the like enormities that extent griefe and if the righteous testifie not joy in their countenances we will joyne with their reprehendars In the meane while it is good to be perswaded by St. CHRYSOSTOME i Ser. Lâ—â—e compunctinâ—â—â—â— one And what others due for the bodies of men to doe for our 〈◊〉 their soules 〈◊〉 them dead in sinne Shall an One lawe and mâ—â—ne over 〈◊〉 Oxe and not a man have racionall griefe a Christian spirituall for a dâ—â—d soules Wherefore as IONAS the Faâ—her k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— S. Chrys tom â— ser â—4 in sin exhâ—â—â—â— If thou he froâ— thy selfe land thy neighbour 〈…〉 for th◠〈…〉 that 〈…〉 so much as weepe for 〈…〉 l S. Chrys in Hebâ— hom 15. 〈…〉 CHAP. 4. CHAP. IV. How many Saints being very transcendent in their griefe for other mens sinnes leave them without excuse that have no common measure of godly sorrow DIVines and of Divines the most learned and glorious St. AUGUSTINE writes agreeable to all Christian sense a S. Aug. de Trin. l. 8. c. 9. I know not how we are more quickened to love of the rule through Faith whereby we beleeve that some have so lived and hope whereby we no whit despaire that we also who are men may so love in that some men did so live and thereupon both desire more ardently and crave more confidently wherefore it shall not be unusefull for us to weigh how some have exceeded the measure of injoyned griefe that wee may not defect in this sorrow commanded How large was IEREMIES heart cap. 9.1 who lamenting the Iewes for their sinnes and judgements cryed out O that my head were waters and mine eyes a fountaine of teares The good Prophet affected to bee metamorphosed into a fountaine as the Poets 〈◊〉 〈◊〉 that with weeping continuall Rivers of teares hee might overflow and wash away the iniquity of the times which the Kingly Prophet performed 〈◊〉 some degree Psal 119 136 Rivers of teares runne downe mine eyes because men keepe not thy Law as if it were said I oppose flouds of teares to the deluge of other mens sinnes O the almost altogether inimitable transcendency of MOSES and St. PAUL in this kinde of sorrowing of whom excellently St. CHRYSOSTOME b Ser. 1. in S. Apost Fauluns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil de flu lat q. 3. Origen in Rom. 9 B. Naâ— apol p. 23. S. Eulogius in Bibliotheca Photij coâ— ult p. 1604. S. Isidor Pelus l. 2. Ep. 58. MOSES indeed chose to have perished with others but St. PAUL chose not to perish with others but others being saved himselfe to fall from endlesse glory Rom. 9.1 2 3 In a rapture and holy trance of superabundant charity his affection got as high as any speculation St. BERNARD c Nonne meâ—th bene affecta sana quadem videtus esse â—â—sâ—â—la cunt impossibile sir effectu hâ—bâ—râ— siâ—cuâ—â— iâ— affectu pro Châ—â—sâ—â— aâ—â—â—hemâ— velle esse a Christo De natura dignitute aâ—â—â—ris Divae 3. Optat 〈◊〉 esse a Christo id est solus â—erâ—â—e no oâ—ne Israâ—â—â—uerâ—â—◠〈◊〉 poraâ—â— S. Hieron ad Mâ—diâ—â—â—â— quest â—0 Ad â—g a 〈◊〉 qu. 〈◊〉 askes Doth it not seeme in a well affected minde a certaine sober being besides it selfe to have that fixt in the affect which is impossible to be in effect to be willing for CHRIST to be anathema from CHRIST The blessed Apostle bore such love to soules and good will to his nation that he would gladly have suffered such paines as a separate from Christ indures to have bought off their unbeliefe that they might have injoyed Christ and his benefits As in â—he charity St. CATHARINE of Sâ—â—es is reported â—o have kissed the ground which Preachers trod on for that they did â—â—â—perate with God in the fatâ—â—â—â—â— of soules and 〈◊〉 d Graâ—◠〈◊〉 in câ—pendis â—ntradâ—â—◠〈◊〉 ad sâ—â—â—dulum fâ—dâ—â—â— 3. cap. 7. besought God that 〈◊〉 her faith and body 〈◊〉 might step up the passage 〈◊〉 tha◠〈◊〉 â—â—ght 〈…〉 St. Chrys is frequent in the 〈…〉 of the Apostles charity saying PAUL e De laâ—â—â—â—â—◠〈…〉 2. 〈…〉 be for and with the 〈◊〉 of Christ 〈…〉 â—â—â—ber of the punished thou without it in the highest of honour And againe PAUL loved his enemies so as no man loves his friends for who would indure to goe to Hell for his friends when he might goe to Heaven Likewise blessed MOSES before him would have beene blotted out of the Booke of God for his enemies that would have stoned f him In Hebr. hom 19. To understand that they were not exorbitant in their profound griefe but fetcht an high compasse of devotion let us informe our selves that there is in hell and damnation a plenitude of sin and paine in Heaven and salvation fulnesse of grace and glory Now a gracious soule may bee affected with such griefe for sinne and Gods dishonour and the losse of other mens soules as to be willing to divert them if it might bee with suffering the utmost paines that condemned creatures doe or can endure And happie iâ— hee that hath so farre denyed and mortified himselfe g Didaem Stella de contemptu mundi l. 3. c. 11. Adrian fol. 112. Ioh. Avila apud Rosignol de Christiana perfectione l. 5. 26. as to bee ready to undergoe even all the paâ—â—es of hell for Gods love so hee may continue in his grace For no good heart can indure the
Dacxian in speenlo Monachorum pag. 386. 387. desirous to doe the will of God in earth as it is done in heaven but satisfied with the daily bread which to that end hee begs the allowance of necessaries for Soule and Body which God affords him for the fulfilling of his Will in this life who alone is the meere determiner what quantities even of Heavenly and Angelicall bread are most fitting for us that wee may not be lift up but glorifie him in his gifts Now the inheritance of this Meeknesse is to repose the soule that complies with God in celestiall peace and tranquillitie that it may rejoyce and be quiet evermore and in every thing ballanced against all tempests releeved in all maladies According to that Proverbe Mansuetus homo cordis est medicus now hee were an ill Physitian if hee could not cure himselfe an ill Physitian of the heart if hee could not cure his owne impassion'd heart with the prescripts of reason and receits of grace Wee may take knowledge that the graces of the Spirit that seeme repugnant feare joy hope griefe have their mutuall intercourse as from the same Spirit whose operations bee divers but not contrary and as spontaneous and moved by faith they be coassistant and worke according to occasions from God without any impediment one to the other And Meeknesse therefore withstands not the acting of any Christian vertues but the miscarriage of the Flesh in them which faine would that its melancholike and distemper'd passions Inter lachrymas suspiria turbulent resistance of evill and inordinate appetite of good might goe for gracâ—s Thereupon in the ranke of the Eight happie men the Meeke is seated betweene the teares of the blessed Mourner and the fighes of blessed hunger Meeknesse is in the middle betweene bitter griefe and burning desire because it is not the lenity of the Spirit but the stupidity of the flesh which sorrow according to God doth not goe before and desire in the Lord follow Therefore the Meeke lament Sinne as who are with sorrow to fight against it and waste and wash away the remainders of it with their teares but so that repenting they pacifie themselves in CHRIST and be not tormented greatly with the remembrance of past and pardon'd sinnes but humbled onely and provoked to more abundant care and diligence 1. Cor. 15.9.10 They multiply also vehement desires but not impatient desire ever freedome from Concupiscence desire all perfection Phil. 4.8 but content those desires perpetually with Gods present assistance and dispensation CHAP. III. CHAP. 3. Of the carriage and benefit of Meekenesse in Temporalties WEe have done with the worke and so to say wages also of meeknesse in Spirituall matters consider wee now the use and fruit thereof in Temporall things in which the meeke deprecate excesse as much as want crave the happie meane reverence so farre the judgement of their heavenly Father as to count that the happie meane for them which his wise and good providence orders to them and so void of repine anxiety and coveting roule themselves upon God for the things of this life They deprecate excesse as much as want Prâ—v 30.8 Give mee neither poverty nor riches Paâ—e canonis mei ale me there is his craving the meane and standing to Gods judgement what is mediocrity The convenient provision for severall men is such a proportion of outward things as best availeth them to a happie life as the Philosopher admirably well described a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanquam bonum nostrum sed tanquam necessarium nostrum S. August de serm Dom. in monte lib. 2. 16. Riches is a state proportioned unto blessednesse for that wealth is no otherwise to be desired thou as it promotes to a blisfull and vertuous life is not to bee sought as the one thing wee haâ—â—â—ood of but as things wee may make use of and 〈◊〉 our necessary any further then it may bee used to the Kingdome of God and instrumentall to the righteousnesse thereof Matth. 6.33 must not be aymed at by men as our scope but added by God as a vantage in his service Now no man can tell what portion of these outward things is most expedient for himselfe or another in order to Gods kingdome Eccles 6.12 who knowes what is good for man in this life Only God is the just and competent Iudge of mediocrity and competencie as who sees not alone what is in man as things are but what would bee in him if things were otherwise with him if Pro re nata i' th apparant 1. Sam. 23.10 Matth. 11.22 that God fore-knowes not onely what is and shall be but what might and would be occasions serving tho in defect of such applying matters it never be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that God deare Christian who gives to every of his servants talents according to his severall abilitie Matth. 25.15 the faculty which hee hath to receive and imploy wherefore as the quality of Mettals is discern'd by the touchstone the weight of mettals by the scales So our conveniencie of states is discovered by Gods present ministration to each of the faithfull in their callings the due pondering whereof induces them to keepe moderation in all fortunes and occurrences Many may thinke themselves and be generally by others thought fit for riches honour promotion till they have them and then prove themselves unsufficient to weild them As TAC. a judicious Historian relates of Galba b Lib. 17 pag. 143. Major privato dum privatua sui t omnium consensu capâ—x imperij nisi imperasset that in the joynt esteeme of all men he had beene held meet for the Empire if hee had not beene Emperour To them then that exclame of fortune and imagine if their meanes were augmented they could better serve God and more profit men I tender this thought that God who loveth them beleeving and in charity more then they can love themselves is not so neglective I will not say of their good but of his owne glory but that hee who hath in hand the gold of both the Indies would raine gold into their bosomes if so they should bee furthered to the setting forth of his most worthy vertues and praises The meeke in honour of the divine hand that orders lots and accommodates to men their fortunes purge their spirits of repine and vexing at other mens aboundance and prosperity and of avaritious and immoderate desires and coveting that which is anothers and would not fit them or of any more then God collates on their industry and faithfull serving him in their stations in which they content themselves with the Revenues of their diligence and as Lactantius c Lib. 1. c. 4. Cibo extemporali quem Deus subministrat speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to utter it in the words of Dionysius Halicarnasseus epitomizing the oration of Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the extemporarie food which God supplies
perverting of judgement in a Province marvell not at the matter for hee that is higher then the highest regards who would not permit evill if hee could not draw good out of it Quiet thy spirit then with that of Boothius c De consolations Philosophiae lib. 4. prosa 6. Si disparentem providentiaÌ„ spectes nihil usquam mali esse perpendim If you respect the providence that orders all things you may perceive there is nothing any where ill for as St. THOMAS there declares it Very evils are good respect had to the divine Providence which dispâ—ses them to the good of the universe Suffer we Gods will to bee done if Gods infinite holinesse can permit what hee hates wee may hate and grieve for the evils we cannot helpe and yet be meeke and undisturbed Eccles 7.12 Consider the worke of God who can make that straight which hee hath made crooked and who requires that at-our hands Therefore goe to acquaint thine eyes and eares without disturbance to see and heare what thou abhorrest expect scandals and say therein Sic est mundus this is the fashion of the world Hee that would have nothing to offend him shall be more offended then any other It is not imposed on thee to expell the Devill out of the world and rectifie all things leave them unto Millenaries and Old-wives dreames of Paradises upon earth and reforming all things as they were in the good beginnings of your grand-mother Eve Make thy peace with God and approve thy doings to him then smile at the frownes of fortune and advance thy selfe above the contempt sinister judgment of the world and with the divine Apostle 1. Cor. 4.3 Care not for mans day this is their houre their day wherein they will say what they list But wee have not learnt where Meeknesse dwels if we be transported with anger or griefe for their Obloquie or censures Sweetly Dionysius Carthusianus d Serm. 6 de St. Andrea Absit ut adeo pueriles insipientes defectuofi ac debiles simus ut pacem virtutem ac gratiam cordis nostri in aliorum manu in potestate improbitatis eorum ponamus God forbid that wee should bee so childish undiscreet imperfect and weake as to seate the peace vertue and grace of our hearts in other mens hardnesse and within the power and reach of their impietie Fiftly Let patience have its perfect worke Iames 14 which is so to subject the will of man unto Gods will that hee would not have his evill lessened nor his good increased but as God well pleaseth Desires not to have the thing which God that is wisdome and love thinkes not good to impart kisses the soveraigne hand that smites him in affliction beleeves it good for him to be afflicted as blessed AVGVSTINE writes e Epist 149. Ego tu lecto sum Sed etiam sic quoniam id Domino placet quid aliud dicendum est nisi quia rectè sumus I am sicke in bed but even so seeing that pleaseth God what should I say else but that I am well The proficient in meeknesse cannot devise the accident or ill hap which hee findes not in his heart to take patiently considering it ordered by God As the noble Earle Picus Mirandula f Nisi scrinia quaedam deperirent quibus elutubrationes ejus vigiliae stipabantur E vita ejus per Ioannem Franciscum Picum said hee could not bee angry for any event unlesse some Caskets stuft with his notes and collections should miscarry to the losse of his watchings and night-paines but seeing all his studies were for God and his Church and no such thing could happen without Gods command or permission hee hoped that in such a hazard hee should not be over-gone with griefe and passion For this reason Luk. 21.18 wee are admonished to possesse our soules in g Dum arcem in mente susceperit omnes mox perturbationes compescit Exorat 2. ad missam apud St. Ambros Patience which as one of the Ancients speaketh * S. Gregor in Iob. lib. 1. c. 9. No sooner taketh the Fort of the mind but it instantly allayes all perturbations keepes the Soule in possession of it selfe which in extremity of passions is besides it selfe whether too much grieved or over-joyed for St. Hierom informes us aright g S. Hierom. in Eccl. 7. Patiâ—ntia non solum in augustiis sed in latioribus est necessaria ne plut quà m condecet exaltemur Patience it necessary not onely in adversity but also in prosperity that we exalt not our selves more then beseemes us nay it is held the greater of the two to be temperate in joyes and passe through praises without dammage So by the perfect worke of Patience a Christian is perfect as who in his owne sense is neither wanting in good nor exceeds in evill and no more tooke with one thing then another but alwayes and in all things alike at Gods pleasure and service St. Ephrem shall close this discourse h Adeversionem superbiae p. 90. When thou takest heavie and bitter things that are against thy will as if they went with thy will then acknowledge thy selfe to have attained the measure of a pious and religious man Iob. 1.21 Emptie thy selfe then of all propriety election pleasure or inclination to or in one thing more then another learne how to finde God in every creature that thou mayest with the same thankfulnesse receive evill and good unlesse thou mightest see in Gods glasse what would conferre most to thy finall blisse give no prelation nor make no choise of one thing more then other but conclude that the best which God assignes and whiles thou art below bee this thy vote God in CHRIST is enough for mee povertie riches sicknesse health honour reproach inferioritie promotion something nothing what God seâ—s fittest for mee to glorifie him and doe service among men let that come in the name of the Lord. God all sufficient grant us in meeknesse so to inherit heaven upon earth through righteousnes that wee may possesse the earth that is above the heavens the land of the Living in stabilitie and soliditie of eternall good Thou Lord that hast created such large desires in us as nothing can satisfie but thy selfe be thou the portion of our inheritance that however things goe or come wee may find out lots fallen in good ground and live eternally contented in and with thee through IESVS CHRIST our Lord. To whom c. FINIS BEATI QVI ESVRIVNT THE DESIRER A TREATISE OF Christian Hunger and Desire handling the Fourth Beatitude By IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE PSAL. 107.9 Inanis fuit anima quamdiu in errore fuit sed recognoscens se esse in errore esurivit sed clamando ad Deum satiata est bonis Remigius Altisiodor ibid. Dum satis putant vitio carere in idipsum incidunt vitium quod virtutibus carent Quintilian
lib. 2. cap. 4. NON SVM MELIOR PATRIBVS LONDON Printed for IOHN CLARK and WIL COOKE 1637. BEATI QVI ESVRIVNT MATTH 5.6 Blessed are they that hunger and thirst after Righteousnesse for they shall be satisfied CHAP. I. What Christian hunger is and the sustenance thereof THis Beatitude which perfects Desire succeâ—ds orderly after the former qualifying anger that the other having rectified the Irascible facultie this might accomplish to Concupiscible and the Soule having purged ill humours in godly sorrow and concocted passions in holy Meeknesse growes hungry and thirsty of righteousnesse CHAP. 1. Spirituall desires are expressed by hungring and thirsting as connaturall to new life and aspiring after all kindes of good in all extent and variety of affects and issuing from all parts and powers Psal 84.2 and most importunate and working Hunger and Thirst either of them signifieth ardent desire both together the most exceeding vehemencie thereof all this implies the excellent vertue of Grace which by guidance of the Spirit is thus desired In common hunger and thirst there is a want and a sense thereof and a desire of such reliefe as is naturally knowne requisite and paine till such supply be made In this Christian hunger thirst there is likewise an apprehension of our deficiencie and a longing for the succour which is spiritually knowne convenient to strengthen the soule and much inner straitning and drynesse till therewith refreshed ANGELOMVS teaches rightly a In 1. Reg. c. 2. Famelicos fidei praevidit that our Lord saying blessed are they that hunger had an eye to faiths hunger bitten For the hunger and thirst must be correspondent to the food which being Evangelicall comfort in remission and sanctification requires evangelicall appetite in faith and repentance wee must not onely perceive our owne emptinesse by the Law but in the Gospell have sense and knowledge of divine goodnesse and supernaturall sweetnesse or wee cannot hunger and thirst righteousnesse Now wee ought to understand that in Spirituals the appetite is aswell from God as the meate Neither could wee hunger the bread that comes downe from heaven unlesse as St. FVLGENTIVS speakes b Ad Monimum de prae destinatione l. 1. c. 1. Nisiah ipso fastidientibus esuries detur qui se ad satiandos esarrentes donare dignatur Hunger were granted to them that loath meate by him that vouchsafes to give himselfe for satisfying meate to the hungry For as an affection above nature it is immediatly froÌ„ God the infuser of all grace and donor of all blessednesse who denies it to none that labour for it as they are assisted by the helpes which for CHRIST'S sake bee graciously affoorded unto all Therefore Paschusius soundly applies this hungering against sloathfull remisnesse c In Matth. 5. Esurientes non torpentes neque in se aut in suis quibusque rebus affluences and not doing what in vs lyes and against all proud resting content in our owne store and what wee have or can have of our selves without the free grace of God in CHRIST ever inabling us Luk. 1.53 Whereas in participles is signified acts with the continuation thereof when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that be hungering and thirsting it is implyed that hunger and thirst in those that will be blessed must be perseverant unto the day of refreshment and that they must runne through our whole life and the sounder life the more hunger Psal 42.12 In Gods temple the fire must not goe out by night Levit. 6.5 And the mysterie thereof as St. CYRIL declares is d Hom Pasch 2 p 20. That the fire which CHRIST came to send must be cherished in us all the time of our lives that wee may be ever fervent in Spirit Rom. 12â— 11 inflamed in buâ—ning desires Shortly then the hunger here blessed is the advancing the desire of righteousnesse above all other desires either that wee have to any inferiour good S. Chrys in Psal 41.1 S. Aug ad MaximaÌ„ Out of which Bishop Prima siut transcribes in Apoc. 1. or that the wicked have to any evill which is the worke of the Spirit of might and fortitude that subdues all severall pleasures and masters all paines in the way to righteousnesse 1. Iohn 4.4 Greater is hee that is in you then bee that is in the world therefore as a more powerfull Agent hee exciteth stronger desires to holinesse in the religious then they be that transport carnals to ungodlinesse S. Chrys hom 75. and make them more hungry of their lusts then of their meate The food of the hungry is Righteousnesse that is absolute conformity to Gods will for wee hunger bread to doe Gods will on earth as it is done in heaven S. August contr 2. epist Pelagian lib. 3. c. 7. The world hath a Dogs appetite insatiably hungers and thirsts but what rapine of other mens goods unjust gaine mammon of unrighteousnesse Maximus Constantinop de charitate cent 3 sent 42. But Christian hunger is to doe equity and all workes of Iustice with an abundancie of transcendent affection as inclined thereto by divine motion and that it may feede of the heavenly promises made to them if they bee done from principles of grace Yet rests it not in particular Iustice S Chrysost but extends it selfe to universall righteousnesse in all duties to God and man to righteousnesse as righteousnesse in all the latitude And none can bee righteous without such thirsting because as PLATO defines Righteousnesse is a e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habite whereby the bavir is Indiciously desirous of whatsoever appeares good unto him Hence the Christian longs not onely himselfe to be completely just but that Iustice might also have a perfect worke in all others prayes and labours that the whole world might be a Paradise all things carried according to the highest right All righteousnesse is to a good heart as the best meate to a hungry stomach Psal 119.130 How sweet are thy words unto my taste for my owne sustenance and confirmation sweeter then honey to my mouth in the refreshing of others Quia plus ut dâ—lectat prouemi aedificatio quà m abiqua terrenaruÌ„ rerum dulcedo for the edification of my neighbours doth more delight mee then any sweetnesse of any earthly thing CHAP II. Of the effects and Characters of gracious hunger IT layes a holy and pleasing necessity upon the minde will and affections 〈…〉 in Matth. 5. that they cannot but thinke of desire and covet Righteousnesse as the hungry and thirsty doe 〈◊〉 and drinke Deut. 6.7 8.9 There is a proverbiall speech that hunger breakes through stone walls with what violence doth our sweet Master cast downe the Prince of Apostles Math. 16.23 when hee was objected an a fence betweene him and his meat this sacred hunger wrastles through all impediments of divine service stands not upon labour or cost so it may eare the 〈◊〉 sets the
looke up to see what a distance there is betwixt us heaven how farre the measure of a man is short of the measure of an Angell that wee may discerne what a way wee have yet to walke The Apostle Phil. 3.12.15 as St. Primasius notes Galli himselfe imperfect perfect e Imperfectum perfectum se dicit imperfect as not comprehending what he desired perfect as hungering Righteousnesse in all the plenitudes thereof and with all labour ayming at the highest prize Now wee may justly be provoked to desire all that is good because no good desire shall bee unsatisfied Psal 81.11 Open thy mouth wide and I will fill it multiply therefore thy godly desires thy desire is thy capacity of good after the saying of Mr. Florus f Quantum Alâ—â—â—veris tantum capâ—â—â— Florus Magister adversus Amularâ—â—â— Thy receipts shall bee according to thy desires If wee be open in desiring God will be free in giving we may aspire and attempt good enterprises to our powâ—â— yea beyond our power because CHRIST hath blest such hunger and it canâ—â—t be in vaine under Gods helping hand according to the animation of Archiepisc Eborac perswading HALITOAâ— to write a Penitentiall g Archiepisâ— Eâ—oraâ—â—â—sâ—s in Epist ad â—olitgarlum Nâ—lâ— timere hujus operis 〈…〉 magnitudinem 〈…〉 Feare not you the greatnesse of this worke for hee will be with thee that thus said 〈◊〉 thy inâ—â—â— and I will fill And if the Lord 〈◊〉 insâ—â—â— satisfie our craving stoâ—â—tâ— â—â—t tâ—â— thi◠〈◊〉 or blunt the edge of our 〈◊〉 but â—s in nature the longer we are with-held from meat the more our hunger increases so if God answere not speedily our religious desires let us not abate but augment them as languishing and wounded with his love and hee will in issue measure us satisfaction proportionable to our appetite Qui replet in bonis desiderium tuum That is the Soules mouth for he is a God that satisfies the mouth with good things Psal 103.5 giving us here to obtaine what wee doe not amisse desire and hereafter accomplishing all our desires in himselfe Psal 34.10 Matth. 7.7 If at the command counsell or allowance of God wee desire impossibilities as things stand God satisfies in that hee admits those desires and conformes to them his grace and glory It is an observable speech of Radulphus Flaviensis Hee that endeavours what he can h In Lev. l. 19.7 Qui conatur quantuÌ„ potest etiamsi plenè hic illam obtinere non possit jubilem cum venerit conatus illius implebit beati qui esuriunt c. totall freedome though hee cannot fully attaine it here when the Iubilee comes it will accomplish his endeavours blessed are they which hunger Righteousnesse for they shall be satisfied Desire wee therefore Angelicall perfection to doe Gods will on earth as it is done in heaven to be free of all Concupiscence hee loves not good as good he hates not evill as evill that desires not the possession of all good and deliverance from all evill Pray wee that God would have mercy upon all men that all men may be saved and come to the knowledge of the truth that all things in the Church and State may hold plenarie conformity with Gods will since no godly desire is frustrancous glory shall fill the mouth that grace opens T.C. in his fury against the Surplisse declaimes that it is a token of purenesse from sinne and infection T. C. Part. 1. p. 80. and of a glory which neither they have nor can have nor ought so much as to desire to have so long as they be in this world which is marveilous seeing we are to desire that to be done in this world which is done in the other 1. Ioh. 3.3 And many like straines of Holy-writ seeme to argue that it is not absolutely impossible to compasse purification from all sinne and full sanctification in respect of the liberty of mans will and liberality of Gods grace for albeit none have attained it the sole leâ— and defect was in themselves that were wanting in desires and labours which St. AUGUSTINE oft learnedly prosecutes and especially in his Treatise of Perfection However the desire of the things is not onely lawfull but so necessary as no charity can subsist without desiring to be cleare of all sinne and in all correspondence with God Wherefore it was a pious wish of LUDOVICUS BLOSIUS Ah Lord would to God I had for the honour of thy i In speculâ— spiritalâ— c. 7. Vtinam â—â—mine utinam pro hoâ—â—â— nominis tui haberâ—m tantum amorem affectum adâ—re quantum unquam aliqua creatura habuit name as great love and affection to thee as ever had any creature Nay furâ—â—â—â— the desire to love God as much as all his Saints put together doe love him is an excellent desire Provided as LANSPERG wisely cautions there k Epist ad â—â—â—â—lem animam 〈…〉 be not therein an appetite of singularity as if thou alone wouldst performe as much as all others but onely an affecting to love 〈◊〉 much as all can love because love cannot be saâ—â—â—fied â—riefly as men can no otherwise any 〈◊〉 neare so much sinne as in thoughts and desires which may be in short time innumerably multiplyed and reiterated so neither can we so heape merits as in spirituall intentions thoughts and transcendent desires which for that the forenamed LANSPERG l In Pharetra divini â—â—oris pag 7. a worthy writer of devotion hath admirably expressed I wil recommend it to the Reader in his words Here is the nobility of the Soule that it is able to desire infinite for God himselfe being infinite will not be loved of us with a finite but infinite affection and there is nothing but our desire that can stretch it selfe to infinity let our desire therefore exhaust it selfe in infinite love and affection of adoring and honouring God Seeing that which is not possible to be done is landable with all inclination to be desired because whatsoever we aske of God willing it to be and our impotâ—ncy is the sole cause that it cannot be this desire though it never be effected is crowned by God for a deed according as our Saviour avouches it to proceed from the heart that our workes are praised or condemned so then where no work can ensue the desire of the heart stands for the work which desire having ability to reaâ—ch it selfe in infinitum the godly will is able thereby to procure it selfe from God the praise and merit of infinite workes notwithstanding that it cannot operari infinita performe infinite workes for that the power of working is not able to dilate it selfe so farre as the power of willing you see then how much it availes to convert from the creature to God with a will advanced by desires and aspirations and with mentall Prayers set on fire by love ab immenso immensa postulare to require of the Almighty things above
all might since the munificence of God is so great CHAP 4. so great his loving kindnesse so great his liberality that he is ready at all thy desires for asmuch as it is he that â—oves thee to deâ—â—re and pray and permits no one desire or sâ—gh sent up to him to returne voide or empty for that I speake not of other secrets which he workâ—th in thy soule either he more clearely iâ—â—ightens thy heart or more effectually drawes or more sweetly aâ—ures or more deepely wounds or inflames with more vehement love or infuses new grace or increases and confirmes what was given before or he graciously refresheth thy minde or intimately joynes and unites himselfe CHAP. IV. Touching the way of freshing Spirituall appetite ST MARKE the Hermire rightly affirmes it a good beginning a De tempâ—â—â—â—â—â— in serm of grace when a man afflicts himselfe uses the helpe of hunger and thirst that he may not be full and thinks himselfe just and rich in grace It is a fine course to frequent fasting that men may have a feeling of their imperfection and not conceit themselves with Laodicea to bee wealthy and neâ—d nothing as it befell brightman and the Desciplinarians his admirers to take into their Faith an idle fancie that their Geneva is Paradice my Heaven upon earth perfect for Doctrine and Discipline and government and when none are more distempered to imagine none sound but themselves That we bee not sicke of like disease wee must by the meanes aforesaid sharpen our stomacke to the best things and the emulation of the primitive Church for voluntary disciplining our selves with the blessed Apostle 1. Cor. 9 in labour and watching and such kinde of restraints and devout exercises hath the force of affliction and the operation of Mandrakes to provoke appetite Cant. 7.13 The Mandrokes as one gathers out of b Lucas Abbaâ— in summariola ex Aponio Herba magni odoris inter caeteras virtutes his maximè dicitur tribuere medelam qui stâ—â—macho laborant ut nec continere nec appetere possunt cibos Cum magâ—â— desiderto in tribulatione requirunt cibos quos in delitiis fastidiebant APONIUS are a hearbe of strong savour and among other vertues chiefly medicinable for them that labour of a loathing stomache that can neither covet nor retaine their food which he interprets of afflictions that make men in their distresse with much desire to crave the food which they loath in their delights As surely under tribulation the Saints send forth more odoriferous smell the sweet odour of whose vertues which they scatter farre and wide others take to bee resemblâ—â— by Mandrakes and no question the zeale anâ— extraordinary devotion of spirituall men Angelomus is very operative to raise appetite in languishing soules Chriâ—tendome is growne coathy-stomackt men loath Manna and hunger for husks If notice be given that small doles of common meat shall be dispensed with what greedines and violence will multitudes croâ—d in bâ— when wisedome hath furnisht a table and invâ—â—â— good 〈◊〉 constitucions must â—â—â—pell them to come or Gods house will be empty and his board unprovided of guests Could we be perswaded now to goe in the Churches fields and scent the Mandrakes Matth. 13.7 how would the blessed Martyrs and Confessors religious men holy Virgins Widowes our zealous forefathers how would they have prized the means and opportunities that we neglect confer we the fresh appetite and active religion of our renowned Ancestors with the deadnesse of our barren faith and professing devotion and shall not men bee confounded for their indifferency and luke-warmnesse Now the best exercises to perfection holy dayes holy vowes holy vigils holy procession set fasts set prayers are lamentably slighted and those pious exercises that be frequented are generally followed more for custome then conscience and men are induced to â—â—te rathâ—r to satisfie others then for any hunger and whereas they should hunger and thirst heaven they hunger and thirst earth and this world nay hell and make provision for most unreasonable worse then heathenish lusts Then if there be any scent or savour in us let us smell the Mandrakes among other royall Dâ—â—â—d that breathes forth every where incomparable affection to Gods sweet ordinances patient Iob that esteemed the word above his appointed 〈◊〉 above other our deare Lord Iesus whose meaâ— and drink was to doe the will of his heavenly father that if our stomack be not 〈◊〉 killed we may recover appetite and be bleâ—â—â—d hungering and thirsting righteâ—â—shes DIONYSTUS CARTHUSIANUS was a learned and godly man he in his Sermons oft excites to this hunger therefore I will end this Chapter with a little touch of his ardent incentives to it Excellent and choise Christians are said to be full of grace not that they may not receive more grace but because they abound in the grace of God and gifts of the Spirit howbeit they dayly grow in grace and the more plentifull grace they have obtained the more abundantly they promerit to bee perfected in grace and the more they are replenished the apter are they rendered for the increasing of grace for which cause our SAVIOUR sayth to him that hath shall be given and hee shall abound grace issues of grace profiting is in order and serves to proceeding Furthermore as one sinne by the guilt and burthen of it inclines to another and makes a man more unworthy of grace therefore it is written peccator adjicit ad peccandum so one good worke disposeâ— to another for this is certaine that how much the more perfect and vehemenâ— any is in love so much the more earnest speedy readie frequent and fâ—â—vent affects hath hee to GOD and so much the more fully and frequently doth hee execute the Acts of other vertues in due time c De S. Stephano ser 1. Circa Epist and place Wherefore as Student of Spirituall affections wee are dayly to exceed our selves in our first fervour and first diligence and most vigilant custodie of our hearts and senses striving to grow in Faith Hope Charitie and the gifts of the d In festo conceptionis Mariae ser 6. blessed Spirit Labour â—e continually to avoid ordinary negligences vanity sloth lightnesse CHAP 4. I to abhorre all veniall sinnes quasi mortalia as if they were mortall to make dayly progresse in humility patience meeknesse sobriety and other morall vertues that we may learne wholly to breake represse and beate under foot the beastly movings and assaults of all passions cease we not a day to advance our hearts in Prayer unto our LORD and Maker to insist in close meditations wholly to devote our selves to vertuous deeds and often to intend and direct all things to the honour and glory of God that wee may truly say with the Psalmist oculi mâ—i semper ad Deum ever zealous and praying for the common good of the Church with burning desire and longing that GOD may be duely honoured of
all our selves especially serving him with all our strength and not fayling to induce others thereunto to the best of our powers by intreaties exhortations and good living this consider that the Kingdome of God happens not to sleepers sluggards slothfull and negligent but to the vigilanâ— laborious attentive and fervent who fruitfully improve all the time granted them let us note and tremble at that in the Revelations because thou art luke-warme I shall spew thee out of my mouth Let us marke how eagerly and stoutly Taske men labour for small wages for a few pence why are wee remisse then in the service of God why doe we his worke negligently that have not apetite and temporary rewaâ—d but eternall blisse incomprehensible joy the chiefe good all good promised unto us how great is our blindnes how great our folly and dulnesse that wâ— are more affected to earthly and carnall things theâ— to heavenly and eternall CHAP 5 beseech we God that he would vouchsafe to illighten and inflame our hearts that terrene and temporall matters despised we may bend unto God with all our affection and by gracious doings gather our selves a treasure in e In Nativ Domini serm 2. Circa Evangelium heaven CHAP. V. Of the satisfaction imparted to them that hunger SAtisfaction is most fitly propounded to the hungry soules as the ayme and end of all desires St. CHRYS tells us that Wise men dâ—fined pleasure when desire going before satisfaction a Ad Theodorum lapsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes Therefore blessed are they that hunger in that they are satisfied Because unjust men therefore extort and taste forbidden fruit that they may bee filled with temporall goods Our Lord promiseth sufficiency to them that hunger justice and that which all wealth cannot afford satisfâ—ction of heart and minde The tenure of our satisfaction doth well runne in the future that they shall bee satisfied in as much as all content heere is but a taste of that intire satisfaction which we shall have when we come to see God and eare the bread of Angels Psal 126.1 In our greatest joy below facti sumus sicut coÌ„solati we be but as it were comforted for that as Remigius expounds how great soever our consolation be here it is but a quasi a shadow a resemblance b Quia quantacunque hic sit consolatio est quasi umbra quaedam tâ—ntum similitudo futurae consolationis of future full consolation There is no doubt that in the Resurrection we shâ—lbe fully satisfied with all the righteousnesse we here desire and have every desire then and there abundantly sufficed when God shall be all in all and to speake with St. CYPRIAN his presence filles up all c De asceâ—sione Domini Illius praesentia omnes animae corporis implebit appâ—titus S. Greg. in Evang hom 36. the desire and appetite of soule and body every affection and sense replenished with apt delights that which they cannot be in this world Eccl. 1.8 that our soule and our flâ—sh and all our bones may say Lord who is like unto thee As the wicked shall be tormented in all their senses and namely in their taste with famine Revel 18.8 and with thirst as the Gospell treates of the thirst and ever burning tongue of the cruell d De siti lingua semper ardente Ecclesia Lugdunensis adversus Iobannem Scotum Ansbert in Rev. 16.9 Actus elicitus charitatis Miser And yet Christian hunger shall be sempiternall as which is an act which properly ariseth out of never failing charity desire shall never cease but be ever satisfying never satisfied they shal be filled not that they shall surcease desiâ—ing but that they shâ—ll desire nothing whereof they are not full and their desires be sweet unto them Wittily St. BERNARD e Sâ—pâ—r Cant. ser 84. Nunquid consummaâ—io gaudii desiderii consumptio est oleuâ— magis est illi nâ—m ipsa flâ—mâ—a â—ic e t adim plebitur letiria sed desiderit non erit fâ—â—â—a as per hoc nec qâ—â—â—rendi as his â—â—nner iâ— shall the Consummation of our joy bee the Consumption of our desire it shall rather bee oylâ— unto it aâ— that is flâ—we thus it is our joy shall be filled up but there sâ—allbe no end of our desiring nor therefore of our seeking Not that we shall seeke what we have not but freshly desire and ever â—new rejoyce over our eternall joy Ioh. 6.35 Our Master sayes they that drink of the water which he gives shall never thirst for that it takes away thirsting as a pâ—ine continues it onely as a pleasure and meane to render drinking contentfull for without thirst none drinkes with delectation Hence not onely on earth but in Heaven also the Saints shall everlastingly thirst the waters which they drinke with most pleasing delight Psal 36.8 They shall drinke of the River of Pleasures The Prophet after the exposition of blessed AMBROSE f Aviditatem bibentium voluit exprimere quasi torreâ—tem ipsuâ— vellent ebibore si possent would thereby expresse the greedinesse of the drinkers as if they would drinke up the River it selfe if they could Wisedome saith of her selfe Syr. 24.21 they that eate me shall yet be hungry and they that drinke me shall yet be thirsty Which the incomparable St. PAULINE hath amplified in rich verses that I translate like one that chalenge no perfection in the spirit and art of Poesie g De Celso puero pa. 232. Qui te Christe bibent dulci torrente refecti Non sitient ultrà sed tamen sitient Nam quos divini satiavit copia verbi Hos Dulcedo magis pota sitire facit Totus enim dulcedo Deus dilectio Christe es Inde replere magis quà m satiare potes Et desideriis semper sitiendus avaris Influis exciperis nec satiatur amor They that drink Christ refresht with pleasure store Shall thirst no more and yet be thirsty more For whom the word of God doth satisfie Those sweetnesse makes the more they drinke more dry For God all sweetnes is and CHRIST all love Thence they can fill but not satiety move And alwayes thirsted with greedy desire Flow in and fresh but doe not quench the fire We can desire nothing which wee shall not have because our satisfaction shall be infinite and because our satisfaction shall be infinite therfore it shall exercise and advance endlesse desires Reade Ansbert h In apoc l. 8. ad fineÌ„ magnifying the Marriage feast blessed banquet of CHRIST where there is hunger without anxiety and fulnesse without satiety Parba de statu domin Dei l. 4. c. 5. desire without anxiety in fruition and satisfaction without satiety because above the sense As St. MAXIMUS hath it that which is not sensuall but above the sense cannot clâ—y the sense No question of their being satisfied that are blessed i Constantinopol in Epist ad Georg. presbyterum
devotion all Booke jâ—yn'd with Hanpole p. 193. How much the more a man loves his neighbour here so much the more hee shall see there the majesty of God As though all bodies rise in glory yet they have their distinct lustres in the day of Revelation wherein the different conditions of the Soules in glory bee expressed in the body 1. Corinth 15. There is one glory of the Sunne and another of the Moone So albeit that all glorified soules doe see GOD yet in that sight there is one degree of them who in the burthen of the flesh made it their chiefe and constant worke to purge their soule to that intent another of them that incumbred themselves with worldly cares and hardly were divided from the world by the violence of death Likewise as there are divers orders of Angels among whom the higher exceed the lower in extent of knowledge as St. Chrysostome h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Athanas de communi essentia Patris filii spiritus Sancti reasons of that Ephes 13.10 If Principalities knew not much lesse did Angels know yet all of them see the face of God Thus when the day comes that men shall be equall unto Angels and the measure of a man be as the measure of an Angell Revelation 21 some more unlearned man that studied puritie may have the place of a Seraphin when a great Clerke that was more forward to reade then to pray may bee but in the ranke of an inferiour Angell CHAP. 8. CHAP. VIII Of the fulnesse of that blisse which Saints enjoy upon Earth in contemplation of God SO much suffice for the fitnesse weigh wee now the fulnesse of the reward they shall see God and he being the truth Prìmum verum summum bonum our minds were made to know the good our wills were made to enjoy the sight of him as intellegible in this and the other world is the utmost consummation of our intellectuall faculties in both as St Basil more largely prosecutes a In martyrem lulittaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The knowledge of God to them that are counted worthy thereof is the supreame of all good things to which all intelligent nature aspireth which God gvie us to partake in purifying our selves from the affects of corruptible flesh And againe brethren b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 139. ad fin Thinke not the Kingdome of God to bee ought else then the true understanding of things that are which the Scriptures also call blessednesse for the Kingdome of heaven is within you But let us severally expend this fulnesse as it concernes Contemplation while wee live by faith and vision when wee shall live by sight For the former the highest happinesse of a traveller is to see God in CHRIST and to be made privie to his good holy and perfect will to apprehend in their proper Species and operations his divine verities such fight therefore is the ayme of a comtemplator And in this our pilgrimage wee never are in such a paradice as when wee be rapt up in holy meditations of God and the profound mysteries of our Lord CHRIST One could not be happie had hee all created good but all our Felicity stands in GOD c Thom. de Kemp. de imitatione Christi l. 3. 16. not as hee is seene and praised of the simple lovers of the world but as Christ's true beleevers looke to know him and as the Spirituall and pure hearted whose conversation is in heaven doe sometimes taste him Psal 65.4 O God of our salvation happie is the man whom thou causest to approach unto thy selfe it is heaven to be with God when God therefore drawes us neere to himselfe this is heaven upon earth When wee draw nigh to him hee gives peace and quiet to all our powers and affections in him and when wee are not nigh him there is nothing but perturbation and vexation in our mindes running wilde and distracted after endlesse varieties and vanities Wherefore for a Christian to sayle in full gusts of the Spirit and by divine contemplation to be advanced above sensible devotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have the minde drowned in the depths of God and his incomprehensible grace these are the plaine first fruits of heaven and the abundant recompence of our Practiques The divine light is as darknesse invisible for the excelling and supereminent 〈…〉 of and inapproachable for the 〈…〉 of supersubstantiall lustre flowing from it in which the drawer neere to God is overwhelmed 1. Tim. 6.16 That light cannot bee attained or guessed at by any argumentation or Art of man otherwise it had not bin affirmed inapproachable The Lord should have bin a finite God if wee could have fully conceived him therefore the lesse wee can comprehend him the more we have to admire and adore him and in that wee see him not we may touch him as discerning him to transcend all knowledge Psal 139.6 Darknesse is Gods pavilion in this life none see him in the other none comprehend all of him God appeared in a thicke Cloud Exod. 19.16 which cloud was to obscure all things that were not God that so God might be discerned 1. King 8.12 In the thicke darknesse GOD will bee seene when all the Creatures are out of sight and respect and the soule measures not God by them but perceives him without and above them an infinite beeing of which all the Splendour in the creature is but a darke shadow In this darke all things will be indifferent to us when wee judge not of God by ought in the Creature but finde him alike in all alike without all and therefore doe not distinguiâ—â— nor 〈◊〉 but let him afford us himselfe in what he please or remove the creature to reside in â—s 〈◊〉 This is a great priviledge in the time of 〈…〉 if wee draw â—igh unto 〈…〉 pure and humble Soules hee will draw nigh unto us and compasse us with his bright rayes and thereby inflame our affections and sublimate us above our selves and conjoyne us immediatly to himselfe to become one Spirit wih him as the Iron in the fire becomes fire yet remaines Iron a taste of which elevation is so glorious that Heaven and Earth are shadowed in comparison thereof which may induce us daily to set apart some space of time to recreate our Soules in ISAACS walkes and forget the world in the thoughts of God and cease not till wee can say My meditation of him is sweet Psal 104.34 and that wee have some relish and sence how gracious the Lord is The contemplation of God is like a glasse exposed to the Sunne transformes us more and more from glory to glory in his blessed Image 1. Corinth 3.18 Psal 57.17 I will attempt to translate another straine of e In Psalm 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. BASILS that is The true beauty and most desirable and visible alone to him who is purified in heart that is all
deceive not the Client with vaine hope neither is he worthy the patronage of an Advocate or Counsellour who governes not himselfe by his counsell and verily it suits not with him whom wee hold for an Oratour wittingly to maintaine unjust matters And if a man could not be a good Pagan Oratour and wittingly defend in an unjust cause with what face shall he beare the name of a Christian Lawyer that râ—gards not causes but fees Let them looke to their consciences and practises Theologues unanimously agree that Pleaders are bound to restitution if after they take knowledge thereof they beare out an urighteous suite Apost constit l. 4. c. 3. St. CLEMENT testifies that from the beginning Bishops were to repudiate the oblations of notorious sinners and among other to shunne pleaders that undertooke the defence of an unjust cause S Gelasius p. 1. Adversus Lupercalia Bonarum causorum impugnatio malaruÌ„que defensio And St GELASIUS concludes among other sinnes that attract generall judgements the impleading of good causes and defending of bad Now if they except that Divines dispute against the truth and why then may not they pleade against it If the cause goe ill the blame is in the ignorance or oversight of the Iudge The answere is ready and cleere that Divines dispute against the truth onely for exercise neither intending nor induring any to be borne into credence by their arguments which if they conceive any to bee themselves are tyed to solve them And wee are not against Lawyers pleading at their pleaâ—ure in their hals and chambers for triall of their wits and bolting out cases but in judiciall pleas when the reall interests of men are in earnest skanned every good man must say with PAUL I can doe nothing against the truth but for the truth and by our rules if pleading an ill cause they see it taking themselves are obliged to discover the mist that obscures the truth My other suite to Lawyers is that they would be pleased to consider that our speciall vocation must hold intelligence with our generall calling and therefore because all men as Christians are called to peacâ— and ought what in them is to prevent contention and promote peace Lawyers when Cliâ—nts repaire to them like as they give them advice for their suits as Lawyers so as Christians they are to give them counsell of peace I spare to suggest how if God put these good motions into their hearts they will not want words to incite unto peace and a word from one of them will be more prevalent then an oration of some other There is reason they should be more jealous of themselves then â—thâ—â— men that they bee not criminall in omitting 〈◊〉 perswade peace because their gaining by the contrary puts them in danger to neglect the most Christian office As Hos 4 8 God complained of the Leviticall Priests that they did eate up the sinnes of his people and set their heart on their iniquity Whereas sacrifices served among other uses for a kinde of mulct to restraine sinne divers that lived thereby counted other mens sinnes as their meate and drinke and because the more sinnes CHAP. 4. the more sacrifices they lift up their hearts in desire of them and joyed upon complaints and informations So there is perill left the livelihood of men increasing by suits they should forget to sorrow for the contentions multiplying in their countrey for preventing whereof a conscientious man of law will binde himselfe seriously to commend peace unto all that have recourse to him for counsel And in so doing we will wish that eminent profession good lucke with their honour and that they may still ride on and prosper CHAP. IV. Touching the publique Peace of a Common-wealth PVblique Peace is the happinesse of a State Psal 144.13 14. Blessed are the people that are in such a case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PLATO sayes that a City is at the best by peace The Prophet could wish no greater blisse to his beloved City then that peace might be within her wals Wherefore all good subjects must concurre to make peace praying that Princes may live in peace 1. Tim. 2.2 And flie the effusion of Christian of humane bloud which condemnes their cruell spirits that rejoyce in warres and are no more affected with the shedding the bloud of those that dissent from them in some controversies of religion then if they were Turkes or Iewes or dogs but God wil scatter over all desolate places the people that delight in warre according to the prayer indited by his owne spirit peace is the end of warre Deut. 20.10 God give us peace warre be to his enemies Ier. 29.7 Christians though captives under idolatrous and persecuting states are to intercede for the peace of them and their Cities Though the Common-wealth should bee against the Church yet because the Church subsists in it she ought to seeke the peace of it Iudge then whose spirit is in too many both of the Church of Rome and of our owne Schismaticks that they esteeme it conscience to speake evill of them that are in authority if they stop the current of their faith and repute all warre religious that is against the enemies of their opinions bee such children of peace or sonnes of confusion Surely there is no greater demonstration of the malignant spirit raigning in men then to blaspheme the Gods upon earth to revile dignities attribute all publique judgments to publique authority to be turbulent in all assemblies given to change and undermine the foundations and pillars of Church and State 2. Pet. 2.11 The Angels though by their office they make report of the miscarriage of Princes yet their accusation is without railing in contemplation and reverence of their high functions and Gods image in them Iude v. 9 Hath a marvailous amplification that MICHAEL who is the prime in the supreame order of Angels when he contended with the divell the captaine of all the rankes of evill spirits durst not bring against him rayling accusation because though the divell be deserted of all grace yet he remaines in the principality of his naturals and in eye to the eminencie thereof the Angels forbeare his reproach Here is astonishment Durst not the highest Angell in heaven revile the most wicked fiend in hell and how then dare men calumniate and deâ—ame the gods upon earth But let us turne our thoughts from sectaries to meditate that where unitie is in a land illic mandavit Deus benedictioneÌ„ Psal 133.1.3 there God commands a blessing but a Kingdome divided therefore all good people must labour to preserve good correspondence betweene rulers and their subjects and good conceit each of others Seditions sidings heart-burnings distaste of the present regiment is a great unhappinesse in a state and an object of tedious consideration to the wise Iude. 5.15 Because of the divisions of Reuben there are great thoughts of heart The Politicall writers observe it a dangerous fore-runner